Concerning Matthew, again, the tradition runs that according to Papias he told a story of a woman accused of many sins before the Lord; and Eusebius adds, apparently on his own part, that this is contained in the Gospel according to the Hebrews. If this was the story (now bracketed in R.V.) found only in late copies of the fourth gospel, the "Hebrew" gospel contained matter notably special to itself; and such is the conclusion established by a collation of all the 33 fragments preserved. "We arrive ... at a Gospel (a) in great part independent of the extant text of our gospels, and (b) showing no signs of relationship to Mark or John, but (c) bearing a very marked affinity to Matthew, and (d) a less constant but still obvious affinity to Luke." [375] The hypothesis of Nicholson is "that Matthew wrote at different times the canonical gospel and the gospel according to the Hebrews, or at least that large part of the latter which runs parallel to the former." [376] On this view, "Matthew" in one of his versions deliberately omitted (1) the remarkable story of the woman taken in adultery; (2) the remarkable story that "the mother of the Lord and his brethren" proposed to him that they should all go and be baptized by John, whereupon he asked "Wherein have I sinned?" but added: "except perchance this very thing that I have said in ignorance," and went accordingly; (3) the statement that at baptism Jesus saw the dove "entering into him"; (4) the further item that "the entire fountain of the Holy Spirit descended and rested upon him," addressing him as "My son"; and (5) Jesus' use of the phrase, "My mother, the Holy Spirit." Such a hypothesis, if accepted, deprives of all meaning the notion of an "author" of a document. The only fair inference is that a Greek translation of the Hebrew gospel was one of the sources of the present Matthew, and that either (a) many of its details have been rejected, or (b) that many of the preserved fragments were additions to the original.